CHAPTER 4:3-9, 14-20 (Mark 4:3-9; Mark 4:14-20)
THE SOWER
"Hearken: Behold the sower went forth to sow: and it came to pass, as he sowed, some seed fell by the way side, and the birds came and devoured it. And other fell on the rocky ground, where it had not much earth; and straightway it sprang up, because it had no deepness of earth: and when the sun was risen, it was scorched; and because it had no root, it withered away. And other fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. And others fell into the good ground, and yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. And He said, Who hath ears to hear, let him hear...
"The sower soweth the word. And these are they by the way side, where the word is sown; and when they have heard, straightway cometh Satan, and taketh away the word which hath been sown in them. And these in like manner are they that are sown upon the rocky places, who, when they have heard the word, straightway receive it with joy; and they have no root in themselves, but endure for a while; then, when tribulation or persecution ariseth because of the word, straightway they stumble. And others are they that are sown among the thorns; these are they that have heard the word, and the cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. And those are they that were sown upon the good ground; such as hear the word, and accept it, and bear fruit, thirtyfold, and sixtyfold, and a hundredfold." Mark 4:3-9; Mark 4:14-20 (R.V.)
"HEARKEN," Jesus said; willing to caution men against the danger of slighting His simple story, and to impress on them that it conveyed more than met their ears. In so doing He protested in advance against fatalistic abuses of the parable, as if we were already doomed to be hard, or shallow, or thorny, or fruitful soil. And at the close He brought out still more clearly His protest against such doctrine, by impressing upon all, that if the vitalizing seed were the imparted word, it was their part to receive and treasure it. Indolence and shallowness must fail to bear fruit: that is the essential doctrine of the parable; but it is not necessary that we should remain indolent or shallow: "He that hath ears to hear, let him hear."
And when the Epistle to the Hebrews reproduces the image of land which bringeth forth thorns and thistles, our Revised Version rightly brings out the fact, on which indeed the whole exhortation depends, that the same piece of land might have borne herbs meet for those for whose sake it is tilled (Hebrews 1:7).
Having said "Hearken," Jesus added, "Behold." It has been rightly inferred that the scene was before their eyes. Very possibly some such process was within sight of the shore on which they were gathered; but in any case, a process was visible, if they would but see, of which the tilling of the ground was only a type. A nobler seed was being scattered for a vaster harvest, and it was no common laborer, but the true sower, who went forth to sow. "The sower soweth the word." But who was he? St. Matthew tells us "the sower is the Son of man," and whether the words were expressly uttered, or only implied, as the silence of St. Mark and St. Luke might possibly suggest, it is clear that none of His disciples could mistake His meaning. Ages have passed and He is the sower still, by whatever instrument He works, for we are God's husbandry as well as God's building. And the seed is the Word of God, so strangely able to work below the surface of human life, invisible at first, yet vital, and grasping from within and without, from secret thoughts and from circumstances, as from the chemical ingredients of the soil and from the sunshine and the shower, all that will contribute to its growth, until the field itself is assimilated, spread from end to end with waving ears, a corn-field now. This is why Jesus in His second parable did not any longer say "the seed is the word," but "the good seed are the sons of the kingdom" (Matthew 13:38). The word planted was able to identify itself with the heart.
And this seed, the Word of God, is sown broadcast as all our opportunities are given. A talent was not refused to him who buried it. Judas was an apostle. Men may receive the grace of God in vain, and this in more ways than one. On some it produces no vital impression whatever; it lies on the surface of a mind which the feet of earthly interests have trodden hard. There is no chance for it to expand, to begin its operation by sending out the smallest tendrils to grasp, to appropriate anything, to take root. And it may well be doubted whether any soul, wholly indifferent to religious truth, ever retained even its theoretic knowledge long. The foolish heart is darkened. The fowls of the air catch away for ever the priceless seed of eternity. Now it is of great importance to observe how Jesus explained this calamity. We should probably have spoken of forgetfulness, the fading away of neglected impressions, or at most of some judicial act of providence hiding the truth from the careless. But Jesus said, "straightway cometh Satan and taketh away the word which hath been sown in them." No person can fairly explain this text away, as men have striven to explain Christ's language to the demoniacs, by any theory of the use of popular language, or the toleration of harmless notions. The introduction of Satan into this parable is unexpected and uncalled for by any demand save one, the necessity of telling all the truth. It is true therefore that an active and deadly enemy of souls is at work to quicken the mischief which neglect and indifference would themselves produce, that evil processes are helped from beneath as truly as good ones from above; that the seed which is left today upon the surface may be maliciously taken thence long before it would have perished by natural decay; that men cannot reckon upon stopping short in their contempt of grace, since what they neglect the devil snatches quite away from them. And as seed is only safe from fowls when buried in the soil, so is the word of life only safe against the rapacity of hell when it has sunk down into our hearts.
In the story of the early Church, St. Paul sowed upon such ground as this in Athens. Men who spent their time in the pursuit of artistic and cultivated novelties, in hearing and telling some new thing, mocked the gospel, or at best proposed to hear its preacher yet again. How long did such a purpose last?
But there are other dangers to dread, besides absolute indifference to truth. And the first of these is a too shallow and easy acquiescence. The message of salvation is designed to affect the whole of human life profoundly. It comes to bind a strong man armed, it summons easy and indifferent hearts to wrestle against spiritual foes, to crucify the flesh, to die daily. On these conditions it offers the noblest blessings. But the conditions are grave and sobering. If one hears them without solemn and earnest searching of heart, he has only, at the best, apprehended half the message. Christ has warned us that we cannot build a tower without sitting down to count our means, nor fight a hostile king without reckoning the prospects of invasion. And it is very striking to compare the gushing and impulsive sensationalism of some modern schools, with the deliberate and circumspect action of St. Paul, even after God had been pleased miraculously to reveal His Son in him. He went into seclusion. He returned to Damascus to his first instructor. Fourteen years afterwards he deliberately laid his gospel before the Apostles, lest by any means he should be running or had run in vain. Such is the action of one penetrated with a sense of reality and responsibility in his decision; it is not the action likely to result from teaching men that it suffices to "say you believe" and to be "made happy." And in this parable, our Savior has given striking expression to His judgment of the school which relies upon mere happiness. Next to those who leave the seed for Satan to snatch away, He places them "who, when they have heard the word, straightway receive it with joy." They have taken the promises without the precepts, they have hoped for the crown without the cross. Their type is the thin layer of earth spread over a shelf of rock. The water, which cannot sink down, and the heat reflected up from the stone, make it for a time almost a hot bed. Straightway the seed sprang up, because it had no deepness of earth. But the moisture thus detained upon the surface vanished utterly in time of drought; the young roots, unable to penetrate to any deeper supplies, were scorched; and it withered away. That superficial heat and moisture was impulsive emotion, glad to hear of heaven, and love, and privilege, but forgetful to mortify the flesh, and to be partaker with Christ in His death. The roots of a real Christian life must strike deeper down. Consciousness of sin and its penalty and of the awful price by which that penalty has been paid, consciousness of what life should have been and how we have degraded it, consciousness of what it must yet be made by grace--these do not lead to joy so immediate, so impulsive, as the growth of this shallow vegetation. A mature and settled joy is among "the fruits of the spirit:" it is not the first blade that shoots up.
Now because the sense of sin and duty and atonement have not done their sobering work, the feelings, so easily quickened, are also easily perverted: "When tribulation or persecution ariseth because of the word, straightway they stumble." These were not counted upon. Neither trouble of mind nor opposition of wicked men was included in the holiday scheme of the life Divine. And their pressure is not counter-weighted by that of any deep convictions. The roots have never penetrated farther than temporal calamities and trials can reach. In the time of drought they have not enough. They endure, but only for a while.
St. Paul sowed upon just such soil in Galatia. There his hearers spoke of such blessedness that they would have plucked out their eyes for him. But he became their enemy because he told them all the truth, when only a part was welcome. And as Christ said, Straightway they stumble, so St. Paul had to marvel that they were so soon subverted.
If indifference be the first danger, and shallowness the second, mixed motive is the third. Men there are who are very earnest, and far indeed from slight views of truth, who are nevertheless in sore danger, because they are equally earnest about other things; because they cannot resign this world, whatever be their concern about the next; because the soil of their life would fain grow two inconsistent harvests. Like seed sown among thorns, "choked" by their entangling roots and light-excluding growths, the word in such hearts, though neither left upon a hard surface nor forbidden by rock to strike deep into the earth, is overmastered by an unworthy rivalry. A kind of vegetation it does produce, but not such as the tiller seeks: the word becometh unfruitful. It is the same lesson as when Jesus said, "No man can serve two masters. Ye cannot serve God and mammon."
Perhaps it is the one most needed in our time of feverish religious controversy and heated party spirit, when every one hath a teaching, hath a revelation, hath a tongue, hath an interpretation, but scarcely any have denied the world and taken in exchange a cross.
St. Paul found a thorny soil in Corinth which came behind in no gift, if only gifts had been graces, but was indulgent, factious and selfish, puffed up amid flagrant vices, one hungry and another drunken, while wrangling about the doctrine of the resurrection.
The various evils of this parable are all of them worldliness, differently manifested. The deadening effect of habitual forgetfulness of God, treading the soil so hard that no seed can enter it; the treacherous effect of secret love of earth, a buried obstruction refusing to admit the gospel into the recesses of the life, however it may reach the feelings; and the fierce and stubborn competition of worldly interests, wherever they are not resolutely weeded out, against these Jesus spoke His earliest parable. And it is instructive to review the foes by which He represented His Gospel as warred upon. The personal activity of Satan; "tribulation or persecution" from without, and within the heart "cares" rather for self than for the dependent and the poor, "deceitfulness of riches" for those who possess enough to trust in, or to replace with a fictitious importance the only genuine value, which is that of character (although men are still esteemed for being "worth" a round sum, a strange estimate, to be made by Christians, of a being with a soul burning in him); and alike for rich and poor, "the lusts of other things," since none is too poor to covet, and none so rich that his desires shall not increase, like some diseases, by being fed.
Lastly, we have those on the good ground, who are not described by their sensibilities or their enjoyments, but by their loyalty. They "hear the word and accept it and bear fruit." To accept is what distinguishes them alike from the wayside hearers into whose attention the word never sinks, from the rocky hearers who only receive it with a superficial welcome, and from the thorny hearers who only give it a divided welcome. It is not said, as if the word were merely the precepts, that they obey it. The sower of this seed is not he who bade the soldier not to do violence, and the publican not to extort: it is He who said, Repent, and believe the gospel. He implanted new hopes, convictions, and affections, as the germ which should unfold in a new life. And the good fruit is borne by those who honestly "accept" His word.
Fruitfulness is never in the gospel the condition by which life is earned, but it is always the test by which it proves it. In all the accounts of the final judgment, we catch the principle of the bold challenge of St. James, "Show me thy faith without thy works, and I will show thee my faith by my works." The talent must produce more talents, and the pound (dollar) more pounds (dollars); the servant must have his loins girt and a light in his hand; the blessed are they who did unto Jesus the kindness they did unto the least of His brethren, and the accursed are they who did it not to Jesus in His people.
We are not wrong in preaching that honest faith in Christ is the only condition of acceptance, and the way to obtain strength for good works. But perhaps we fail to add, with sufficient emphasis, that good works are the only sufficient evidence of real faith, of genuine conversion. Lydia, whose heart the lord opened and who constrained the Apostle to abide in her house, was converted as truly as the gaoler who passed through all the vicissitudes of despair, trembling and astonishment, and belief.
"They bear fruit, thirtyfold and sixtyfold and an hundredfold." And all are alike accepted. But the parable of the pounds shows that all are not alike rewarded, and in equal circumstances superior efficiency wins a superior prize. One star differeth from another star in glory, and they who turn many to righteousness shall shine as the sun for ever.